Hapo juu ni masharti ya kimkataba yanayohitajika ili Khalifah ateuliwe. Hakuna sharti jingine lolote lenye lazima. Hata hivyo, baadhi ya masharti ni ya kupendelewa, ingawa si ya lazima, ikiwa yamethibitishwa kwa dalili za Kiislamu zinazohusiana nayo, au ikiwa yameorodheshwa chini ya kanuni iliyothibitishwa kwa maandishi sahihi (Sahih). Ili sharti liwe la lazima, lazima liwe na dalili inayojumuisha amri thabiti inayoonyesha kuwa ni la lazima. Ikiwa dalili haijumuishi amri thabiti, basi sharti hilo linakuwa la kupendelewa tu. Hakuna dalili yenye amri thabiti iliyopatikana isipokuwa masharti saba yaliyotajwa hapo juu. Kwa hiyo, masharti hayo saba peke yake ndiyo masharti ya kimkataba. Kwa upande wa masharti mengine, ambayo kanuni yake imethibitishwa kuwa sahihi, hayo ni masharti ya kupendelewa tu. Hii ni kama kanuni kwamba Khalifah awe kutoka kabila la Quraish, awe Mujtahid, au awe mahiri katika kutumia silaha au mambo kama hayo, ambayo hayana dalili thabiti.

Above were the contractual conditions necessary for the Khalifah to be appointed. No other conditions are obligatory. However, some conditions are preferable, whilst not being obligatory, if confirmed by Islamic evidences relating to them, or if they are listed under a rule that has been confirmed by a sound (Sahih) text. For a condition to be obligatory, it should have evidence which includes a decisive command to indicate that it is obligatory. If the evidence does not include a decisive command then the condition becomes one of preference. No evidence containing a decisive command has been found except for the seven conditions mentioned above. Therefore they alone constitute the contractual conditions. As for the other conditions, whereby a rule has been confirmed as sound, these would constitute conditions of preference only. This is like the stipulation that the Khalifah should be from Quraish, a Mujtahid or skilful in using weapons or the like, which have no decisive evidence.